Thera 2.13: Herannakani
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(133):Herannakani Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter II. Two Verses =133. Heraññakāni= Reborn in this Buddha-age as the son of one who was a tenant-in-chief of the King of Kosala, and in command of bandits,1 he succeeded to his father's position at the latter's death. Achieved Sotapana(first samadhi of Nirvana) on seeing the Buddha accept the Jeta Grove, he put his younger brother in his place, left the world(for monkhood), and soon after won arahantship(enlightenment). He upon that sought to turn his brother to a better life, and on seeing him attached to it, urged him in these verses: ---- 145 Accayanti ahorattā jīvitaɱ uparujjhati,|| Ayu khīyati maccānaɱ kunnadīnaɱ va odakaɱ.|| || 146 Atha pāpāni kammāni karaɱ bālo na bujjhati,|| Pacchāssa kaṭukaɱ hoti vipāko hissa pāpako' ti.|| || ---- 145 The days, the nights move by and pass away. Life is arrested, and the span To mortals given is consumed and fails, Like water in the shallow mountain streams. 146 But evil actions still the fool commits, Nor understands how dreadful the aftermath, Till comes the bitter hour of action's fruit. ---- Hearing the Thera's discourse, the brother asked for the king's leave, and left the world(for monkhood), and not long after found salvation. ---- Dacoits. Gangs of robbers who specialized in robbing and burning down wealthy estates and towns. These always saught out protection from, served and lived nearby some powerful individual. 1 Cora-vosāsako, one having highwaymen or dacoits at his purview, whether to employ, or to suppress, is doubtful. ---- =2.2-3 133 Commentary on the stanza of Heraññakānitthera= The stanza starting with Accayanti ahoratta constitues that of the venerable Thera Heraññakāni. What is the origin? It is said that this one was reborn in a family home, in the city of Haṃsavatī at the time of the Blessed One Padumuttara and on having attained the age of intelligence, he was leading his life after having became a hired servant of other people, when, one day, made his all-round sacrifice by offering (pariccaji) half his (upper) garment (upaḍhadussa) to the disciple of the Master, named Sujāta, who was in search of his robe-meterial of rags in rubbish heaps (paṃsukūla). On account of that act of merit, the sprang up among the divine beings in the Tāvatiṃsa heaven, and wandering about his rounds of repeated rebirhts among divine and human beings, was reborn as the son of the thief-executioner (coravosāsaka) of the village headman of king Kosala when this Buddha arose. His name was Heraññakāni. On having come of age, with the lapse of his father, he was placed in that very post of the village headman by the king, and having seen the power of Buddha at (the celebration of) the acceptance of Jetavana, aptly gained pious faith, had that post (ṭhānantara) of his given to his youngest brother, begged leave of the king, became a monk, placed himself in the path of developing spiritual insight and attained Arahantship but before long. Hence, has it been said in the Apadāna:–- “A disciple of the Blessed One Padumutara, named Sujāta, in his search of material for ragged rai- ment (paṃsukūla), then wandered about amidst rubbish (saṅkāra). In the city of Haṃsavatī, I was a hired servant of others. Having offered half my upper garment (upaḍḍadussa), I paid my homage with my head. On account of that act, well done, and with my volition (cetanā) and resolution (panidhīhi), I discarded my human body and went to Tāvatiṃsa. For thirty three times, I was divine soverign, and exercised divine sover- eignty. For seventy seven times also, I was a world-king. Regional reign was abundant (for me), numerically it was incalculable. On account of my offering of half of my upper garment, I have to be happy, free from danger. Today, making my wish I may cover (myself) along with forests and hills with linen cloth; this is the fruitful result of (my offering) half (my) upper garment. It was a hundred thousand aeons (kappa) ago, that I then offered the charity. I do not remember any evil existence; this is the fruitful result of (my making the offering of) half upper garment. My depravity had been burnt; … Buddha’s instruction had been carried out.” Having, however, attained Arahantsip, he spoke two stanzas in order to urge (codento) his youngest brother, as he was desirious of making his youngest brother recede from the deed (of his duty) when he saw that his brother had been specially delighted in that self-same work even. 145. “Day and night they pass off; life goes towards cessation. Life-span of mortals comes to an end similar to the water of small streams.” 146. “In the meantime, a foolish person, doing evil deeds, does not realise (their consequnce). Later, it becomes bitter (kaṭuka) for his; indeed, evil is its consequence. There, accayaṃ means: they go beyond; lightly and nimbly they go away; thus, is the meaning. Ahorattā means: night and day (rattindivā). Jīvitaṃ uparujjhati means; the controlling faculty of life (jāvitindriyaṃ) also ceases to function (nurujjhati) by way of monentary cessation, (khanikahirodha). Indeed, it has been said “O monk! Moment after moment, you are born, get aged, die as well as pass away and spring up again also (upapajjati ca).” Āyu Khīyati maccānaṃ means: the state of the nature of being liable to death; maccā (mortals); thus, is the gained-names (nāmāni) of these living beings: āyu means; “Whoever lives long, he does so either less than a hundred years or beyond that period,” thus, in this manner, there, is the all-round limited period of maximum life (paricchinnakālaparamāyu); khīyati means: it goes to extinction as well as complete collapse (sambheda). In what way? Kunnadīnaṃ va odakaṃ means: Just as, namely, water of small streams that spring from the hills and of rivulets, does not remain long, but dries up (khīyati) goes towards extinction more quickly (lahutaraṃ); here, the word udaka itself has been said as “odaka (water),” in the same manner as mano itself had been said as manasaṃ (mind). Atha pāpāni Kammāni, Koraṃ bālo na bujjhati means: Although he is impermanent in his rounds of repeated rebirths (saṃsāra) in this manner, a foolish person, either under the influence of greed or under the influence of anger, does evil deeds: though doing so, he does not realise (its reaction); in doing evil also there does not exist such a thing as owing to no knowledge thus; “I do evil deed;” “Na bujjhati (he does not realise)” means: owing to no knowledge, however, thus: “For this action there is such a reaction an miserable pain (dukkho);” thus, it has been stated. Pacchā’ssa kaṭukaṃ hoti means: Even if (yandi pi) at the moment of his endeavour for evil action, he does not realise thus:– “This form of consequence is for this deed;” thereafter, later, however, there is but undesirably miserable pain (dukkha) which is bitter for that foolish person, who has sprung up in purgatory (niraya) and so on. Vipāko hi’ssa pāpako means: since the result, namely, of that evil-deed is but evil, vile and undersirable. Having, however, heard this advice, the youngest brother of the Thera, begged leave of the king, became a monk and accomplished his own purpose but before long. The Commentary on the stanza of the Thera Heraññakāni is complete. ----